but the shock was greatest in this country. It toppled down the full-grown intolerable abuses of centuries at a blow; heaved the ground from under the feet of bigoted faith and slavish obedience; and the roar and dashing of opinions, loosened from their accustomed hold, might be heard like the noise of an angry sea, and has never yet subsided. Germany first broke the spell of misbegotten fear, and gave the watchword; but England joined the shout, and echoed it back, with her island voice, from her thousand cliffs and craggy shores, in a longer and a louder strain. With that cry, the genius of Great Britain rose, and threw down the gauntlet to the nations. There was a mighty fermentation: the waters were out; public opinion was in a state of projection. Liberty was held out to all to think and speak the truth. Men's brains were busy; their spirits stirring; their hearts full; and their hands not idle. Their eyes were opened to expect the greatest things, and their ears burned with curiosity and zeal to know the truth, that the truth might make them free. The death-blow which had been struck at scarlet vice and bloated hypocrisy loosened their tongues, and made the talismans and love-tokens of Popish superstition, with which she had beguiled her followers and committed abominations with the people, fall harmless from their necks.

The translation of the Bible was the chief engine in the great work. It threw open, by a secret spring, the rich treasures of religion and morality, which had been there locked up as in a shrine. It revealed the visions of the prophets, and conveyed the lessons of inspired teachers to the meanest of the people. It gave them a

common interest in a common cause. Their hearts burned within them as they read. It gave a mind to the people, by giving them. common subjects of thought and feeling. It cemented their union of character and sentiment; it created endless diversity and collision of opinion. They found objects to employ their faculties, and a motive in the magnitude of the consequences attached to them, to exert the utmost eagerness in the pursuit of truth, and the most daring intrepidity in maintaining it. Religious controversy sharpens the understanding by the subtlety and remoteness of the topics it discusses, and embraces the will by their infinite importance. We perceive in the history of this period a nervous masculine intellect. No levity, no feebleness, no indifference; or, if there were, it is a relaxation from the intense activity which gives a tone to its general character. But there is a gravity approaching to piety; a seriousness of impression, a conscientious severity of argument, an habitual fervor and enthusiasm in their method of handling almost every subject. The debates of the schoolmen were sharp and subtle enough; but they wanted interest and grandeur, and were besides confined to a few: they did not affect the general mass of the community. But the Bible was thrown open to all ranks and condi

tions "to run and read," with its wonderful table of contents from Genesis to the Revelation. Every village in England would present the scenes so well described in Burns's "Cotter's Saturday Night." I cannot think that all this variety and weight of knowledge could be thrown in all at once upon the minds of the people and not make some impression upon it, the traces of which might be discerned in the manners and literature of the age. For, to leave more disputable points, and take only the historical parts of the Old Testament, or the moral sentiments of the New, there is nothing like them in the power of exciting awe and admiration, or of riveting sympathy. We see what Milton has made of the account of the Creation, from the manner in which he has treated it, imbued and impregnated with the spirit of the time of which we speak. Or what is there equal (in that romantic interest and patriarchal simplicity which goes to the heart of a country, and rouses it, as it were, from its lair in wastes and wildernesses) to the story of Joseph and his Brethren, of Rachel and Laban, of Jacob's Dream, of Ruth and Boaz, the descriptions in the book of Job, the deliverance of the Jews out of Egypt, or the account of their captivity, and return from Babylon? There is, in all these parts of the Scripture, and numberless more of the same kind-to pass over the Orphic hymns of David, the prophetic denunciations of Isaiah, or the gorgeous visions of Ezekiel an originality, a vastness of conception, a depth and tenderness of feeling, and a touching symplicity in the mode of narration, which he who does not feel need be made of no "penetrable stuff.”

There is something in the character of Christ too (leaving religious faith quite out of the question) of more sweetness and majesty, and more likely to work a change in the mind of man, by the contemplation of its idea alone, than any to be found in history, whether actual or feigned. This character is that of sublime humanity, such as was never seen on earth before, nor since. This shone manifestly both in his words and actions. We see it in his washing the disciples' feet the night before his death, that unspeakable instance of humility and love, above all art, all meanness, and all pride; and in the leave he took of them on that occasion: "My peace I give unto you, that peace which the world cannot give, give I unto you;" and in his last commandment, that "they should love one another." Who can read the account of his behavior on the cross, when, turning to his mother, he said, "Woman, behold thy son," and to the disciple John, "Behold thy mother," and "from that hour that disciple took her to his own home," without having his heart smote within him! We see it in his treatment of the woman taken in adultery, and in his excuse for the woman who poured precious ointment on his garment as an offering of devotion and love, which is here all in all. His religion was the religion of

the heart. We see it in his discourse with the disciples as they walked together toward Emmaus, when their hearts burned within them; in his Sermon from the Mount, in his parable of the Good Samaritan, and in that of the Prodigal Son-in every act and word of his life, a grace, a mildness, a dignity and love, a patience and wisdom worthy of the Son of God. His whole life and being were imbued, steeped, in this word, charity: it was the spring, the wellhead, from which every thought and feeling gushed into act; and it was this that breathed a mild glory from his face in that last agony upon the cross, "when the meek Saviour bowed his head and died," praying for his enemies. He was the first true teacher of morality; for he alone conceived the idea of a pure humanity. He redeemed man from the worship of that idol, self, and instructed. him by precept and example to love his neighbor as himself, to forgive our enemies, to do good to those that curse us and despitefully use us. He taught the love of good for the sake of good, without regard to personal or sinister views, and made the affections of the heart the sole seat of morality, instead of the pride of the understanding or the sternness of the will. In answering the question, "Who is our neighbor?" as one who stands in need of our assistance, and whose wounds we can bind up, he has done more to humanize the thoughts, and tame the unruly passions, than all who have tried to reform and benefit mankind.

The very idea of abstract benevolence, of the desire to do good because another wants our services, and of regarding the human race as one family, the offspring of one common parent, is hardly to be found in any other code or system. It was "to the Jews a stumbling-block, and to the Greeks foolishness." The Greeks and Romans never thought of considering others, but as they were Grecks or Romans, as they were bound to them by certain positive ties, or, on the other hand, as separated from them by fiercer antipathies. Their virtues were the virtues of political machines, their vices were the vices of demons, ready to inflict or to endure pain with obdurate and remorseless inflexibility of purpose. But in the Christian religion 66 we perceive a softness coming over the heart of a nation, and the iron scales that fence and harden it melt and drop off." It becomes malleable, capable of pity, of forgiveness, of relaxing in its claims, and remitting its power. We strike it, and it does not hurt us: it is not steel or marble, but flesh and blood, clay tempered with tears, and "soft as sinews of the new-born babe." The gospel was first preached to the poor, for it consulted their wants and interests, not its own pride and arrogance. It first promulgated the equality of mankind in the community of duties and benefits. It denounced the iniquities of the chief-priests and Pharisces, and declared itself at variance with principalities and powers, for it sympathizes not with the oppressor, but the oppressed. It

first abolished slavery, for it did not consider the power of the will to inflict injury, as clothing it with a right to do so. Its law is good, not power. It at the same time tended to wean the mind from the grossness of sense, and a particle of its divine flame was lent to brighten and purify the lamp of love!

MACBETH AND RICHARD THE THIRD COMPARED.

The leading features in the character of Macbeth are striking enough, and they form what may be thought at first only a bold, rude, Gothic outline. By comparing it with other characters of the same author, we shall perceive the absolute truth and identity which is observed in the midst of the giddy whirl and rapid carcer of events. With powerful and masterly strokes, for instance, he has marked the different effects of ambition and cruelty, operating on different dispositions and in different circumstances, in his Macbeth and Richard III. Both are tyrants, usurpers, murderers, both violent and ambitious, both courageous, cruel, treacherous. But Richard is cruel from nature and constitution. Macbeth becomes so from accidental circumstances. Richard is from his birth deformed in body and mind, and naturally incapable of good. Macbeth is full of "the milk of human kindness," is frank, sociable, generous. He is urged to the commission of guilt by golden opportunity, by the instigations of his wife, and by prophetic warnings. "Fate and metaphysical aid" conspire against his virtue and his loyalty. Richard, on the contrary, needs no prompter, but wades through a series of crimes to the height of his ambition, from the ungovernable violence of his passions and a restless love of mischief. He is never gay but in the prospect or in the success of his villanies; Macbeth is full of horror at the thoughts of the murder of Duncan, which he is with difficulty prevailed on to commit, and of remorse after its perpetration. Richard has no mixture of common humanity in his composition, no regard to kindred or posterity; he owns no fellowship with others, but is "himself alone." Macbeth endeavors to escape from reflection on his crimes by repelling their consequences, and banishes remorse for the past by the meditation of future mischief. This is not the principle of Richard's cruelty, which resembles the cold malignity, the wanton malice of a fiend, rather than the frailty of human nature. Macbeth is goaded on to acts of violence and retaliation by necessity; to Richard, blood is a pastime. There are other essential differences. Richard is a man of the world; a vulgar, plotting, hardened villain, wholly regardless of every thing but his own ends, and the means to accomplish them. Not so Macbeth. The superstitions of the age, the rude state of society, the local scenery and customs, all give a wildness and imaginary grandeur to his character From

the strangeness of the events that surround him, he is full of amazement and fear; and stands in doubt between the world of reality and the world of fancy. He sees sights not shown to mortal eye, and hears unearthly music. All is tumult and disorder within and without his mind; his purposes recoil upon himself, are broken and disjointed; he is the double thrall of his passions and his evil destiny. He treads upon the brink of fate, and grows dizzy with his situation. Richard is not a character either of imagination or pathos, but of pure will. There is no conflict of opposite feelings in his breast. The apparitions which he sees only haunt him in his sleep; nor does he live like Macbeth in a waking dream. There is nothing tight or compact in Macbeth, no tenseness of fibre, nor

pointed decision of manner. He has indeed considerable energy and manliness of soul; but then he is "subject to all the skyey influences." He is sure of nothing. All is left at issue. He runs a tilt with fortune, and is baffled with preternatural riddles. The agitation of his mind resembles the rolling of the sea in a storm, or he is like a lion in the toils-fierce, impetuous, and ungovernable. Richard, in the busy turbulence of his projects, never loses his self-possession, and makes use of every circumstance that occurs as an instrument of his long-reaching designs. In his last extremity we can only regard him as a captured wild beast; but we never entirely lose our concern for Macbeth, and he calls back all our sympathy by that fine close of thoughtful melancholy— "My May of life

Is fall'n into the sear, the yellow leaf:

And that which should accompany old age,
As honor, love, obedience, troops of friends,

I must not look to have; but, in their stead,

Curses not loud, but deep, mouth-honor, breath,

Which the poor heart would fain deny, but dare not."

LADY MACBETH.

Macbeth's indecision of character is admirably set off by being brought in connection with that of Lady Macbeth, whose obdurate strength of will and masculine firmness give her the ascendency over her husband's faltering virtue. She at once seizes on the opportunity that offers for the accomplishment of their wished-for greatness, and never flinches from her object till all is over. The magnitude of her resolution almost covers the magnitude of her guilt. She is a great bad woman, whom we hate, but whom we fear more than we hate. She does not excite our loathing and abhorrence like Regan and Goneril. She is only wicked to gain a great end; and is perhaps more distinguished by her commanding presence of mind and inexorable self-will, which do not suffer her to be diverted from a bad purpose, when once formed, by weak and and womanly regrets, than by the hardness of her heart or want